Good evening, everyone. I apologize for the delay; we are currently in Eretz Yisrael and have been traveling quite a bit today. However, Baruch Hashem, we are back in Yerushalayim Ir HaKodesh, and today we continue with our study of Bekiut BaHalacha. This session is dedicated to the memory of Vico Mizrahi Chaim ben Mazal for a refuah sheleimah, and it marks day 73 of our study. Today, we will focus on the topic of Tefillin and the importance of having a clean body while wearing them.
We begin with a scenario where an individual knows he will not be able to refrain from passing gas during the time he is wearing Tefillin. In such a case, it is clear that he should not put on his Tefillin at all. In fact, it is preferable for him to miss the zman of Tefilla rather than to pray while in a state that is not clean. If, however, he believes he can remain clean enough to recite Kriat Shema, he should put on his Tefillin right after the beracha of Ahavat Olam and then recite Kriat Shema, making the beracha at that time as well. Afterward, he may remove his Tefillin.
If he is able to maintain cleanliness a bit longer, he can don his Tefillin after Yishtabach, recite the appropriate berachot, and then say Kriat Shema. If he can manage to pray the Amida afterward, that would be ideal, and he should remove his Tefillin immediately after.
Additionally, there is a fascinating ruling by the Rama MiPano, referenced by the Magen Avraham and the Eliyah Rabbah. They state that if someone suffers from gas and knows that he will need to remove his Tefillin upon feeling the urge to pass gas, he is only required to remove the Tefillin shel rosh. This is a significant chiddush because the Rama MiPano posits that the primary concern regarding gas and Tefillin lies with the Tefillin shel rosh, which is exposed and bears the shin, representing the name of Hashem. The Tefillin shel yad, however, is not problematic to wear even if he is passing gas. Thus, if he feels gas coming on, he can simply remove the Tefillin shel rosh, and according to the Rama MiPano, he will be fine.
The Mishnah Berurah disagrees, asserting that there is no distinction between the Tefillin shel yad and Tefillin shel rosh; both must be removed in such circumstances. The Pri Megadim also shares this view. It is worth noting that this discussion primarily addresses a situation where the person has gas but no accompanying odor. In such cases, even if gas is released, as long as there is no smell, wearing Tefillin is permissible. This opinion is echoed by the Ben Ish Chai in Od Yosef Chai, who states that if a person can produce gas without odor, it is no worse than burping. Just as one can wear Tefillin while burping, he can also wear them when passing odorless gas.
The question arises: is it forbidden to pass gas while wearing Tefillin due to a Torah prohibition or a rabbinic one? The Petach HaDvir suggests that it is a matter of disgrace to the Tefillin, while others contend that it is not a de-Oraita prohibition, but rather a mi-Derabbanan one.
Now, consider a situation where a person is unwell, perhaps suffering from the flu or a severe cold, and unable to concentrate. In such cases, the halacha states that he is exempt from wearing Tefillin, as he cannot focus on them properly. If he struggles to concentrate due to his illness, he is indeed exempt. However, if he chooses to wear Tefillin despite his discomfort, he is permitted to do so.
The Pri Megadim and Mishnah Berurah both note that if a person wishes to put on Tefillin even while in pain, he is allowed to. However, the Rambam and the Shulchan Aruch indicate that an individual is exempt from the mitzvah when it is difficult for him to concentrate. The halacha emphasizes that one must remain aware of the Tefillin at all times, and if he is likely to fail in this regard, he should not wear them. This highlights the seriousness of the matter; it is preferable for a person not to wear Tefillin than to risk transgressing this halacha.
Conversely, regarding many other mitzvot, the halacha encourages individuals to overcome distractions. Yet, in the case of Tefillin, this obligation is not imposed. The Bayit Chadash and Magen Avraham ruled that if it is at all possible for a person to distract his mind from discomfort and concentrate on his Tefillin, he must do so. The Mishnah Berurah follows this ruling. The Kaf haChayim cites the debate between the Beit Yosef and the Bayit Chadash without a definitive conclusion. The Halacha Berurah, the current Chief Rabbi, rules that the person is exempt, but if he pushes himself to fulfill the mitzvah, he will receive a great blessing.
Reflecting on a personal experience, I recall visiting Chacham Yosef, of blessed memory, in the hospital. He was clearly exempt from wearing Tefillin, being bedridden and weak. However, when we visited him in the afternoon, he expressed his desire to put on Tefillin. We reminded him that he was patur, but he insisted on fulfilling the mitzvah. With great effort, he put on his Tefillin, demonstrating remarkable focus and intention. Observing him, we learned valuable halachot from his meticulous actions, including how he positioned the Tefillin correctly. His dedication, even while exempt, illustrated the commitment of a tzadik.
Now let us move on to another halacha. If a person is not wearing a shirt, can he still put on Tefillin? The ruling states that if someone is bare-chested but wearing pants, he may recite a beracha while putting on Tefillin. However, it is not considered respectful for the Tefillin. Therefore, it is advisable to avoid making a beracha in such a state. If he has a few buttons open, that is acceptable. The Sefer Chasidim, the source of this halacha, suggests that it is not absolutely forbidden to wear Tefillin while bare-chested, but it is disrespectful and should be avoided. Thus, if a religious individual is inclined to put on Tefillin without a shirt, it is permissible to do so with a beracha, according to Yalkut Yosef. Although it is preferable for him to wear a shirt, if he refuses, it is better for him to wear Tefillin nonetheless.
In summary, today we discussed various chiddushim regarding Tefillin. If a person cannot control himself during the entire prayer, he should attempt to wear Tefillin for Kriat Shema. If he can maintain control a bit longer, he should do so for Yishtabach and Nishmas. We established that if a person has Tefillin on, he must be cautious not to pass gas, but if it is odorless, it is acceptable. The chiddush from the Rama MiPano indicated that removing the Tefillin shel rosh is sufficient, but we follow the Mishnah Berurah's view that both the Tefillin shel rosh and shel yad must be removed. A sick person is exempt, but if he can concentrate, he should try to wear them. Lastly, we noted that a person without a shirt may wear Tefillin, but it is preferable to wear a shirt if possible. Thank you for joining today's discussion, Rabotai.